1 Samuel 30:22

1Sa 30:22 Then answered all the wicked men and [men] of Belial, of those that went with David, and said, Because they went not with us, we will not give them [ought] of the spoil that we have recovered, save to every man his wife and his children, that they may lead [them] away, and depart.

Ver. 22. Of those that went with David.] As good as he was, he had bad men and Belialists in his retinue: although he had done his part by them to make them better. {Psa 34:11; Psa 34:1, with title}

Because they went not with us.] But did they not as good service in staying behind, and guarding the carriages? which if it had not been done, you would have fought but faintly.

We will not give them aught.] A man had as good deal with a cannibal, as with a truly covetous captive.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

30:22 tell them to be gone: This heartless group wanted to drive away the nonparticipants with no reward.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Under these are comprehended the cattle and goods, which appertained to every man.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 22. Men of Belial] This is a common expression to denote the sour, the rugged, the severe, the idle, and the profane.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(22) Then answered all the wicked men and men of Belial.—The scene here related chronicles an act of greed and of heartless covetousness—an act that has been many times repeated in the world’s history. The wise compiler of the book chose it as part of the memoirs of David, which were to be preserved in the sacred volume, because it was another authoritative declaration on the part of the beloved king respecting a question which would crop up again and again on the conclusion of a campaign. The chronicler was justified in his selection, for this famous decision of David continued in force until the time of the Maccabees. (See 2Ma_8:28-30.) A somewhat similar law was enacted by Moses. (See Num_31:27.) The dispute arose thus: The victorious troop with their enormous booty quickly re turned to the brook Besor, where the 200 that had broken down on the rapid march had been left to guard the baggage. David salutes these with all kindly courtesy; but the harmony which prevailed in the little camp is speedily broken owing to the highhanded claims of the 400 who had actually taken part in the rescue. These refused to share the booty with their comrades who had been left behind, only proposing just to restore to them their wives and those things of their own which had been recovered from the Amalekites. David, however, refused to listen to these iniquitous claims, and decided that all the fighting part of the force, and those men who had stayed behind and guarded the baggage at the brook Besor, should share alike.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

21–25. The division of the spoil

22. Then answered, &c.] Then answered every wicked man and every worthless man … Because they went not with me. Each spoke for himself, in the true spirit of selfishness.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then answered all the wicked men, and men of Belial, of those that went with David,.... Who were ill natured men, and of covetous dispositions, as what is called their answer shows; and it seems by that as if the two hundred men had moved that they might have their share in the spoil, or that David had given some intimation that they should:

and said, because they went not with us, we will not give, them ought of the spoil that we have recovered: which was very unreasonable not to let them have what was before their own which was recovered; and indeed it was but right they should have their share in the spoil that was taken which was of others, as will appear hereafter: but they were of opinion and were come to a resolution, they should have no more:

save to every man his wife and his children; which was very unkind and ungenerous:

that they may lead them away, and depart; but whither? Ziklag was burnt, the land of Israel they would not return unto, where they must fall a sacrifice to Saul; these men cared not where they went, so that they were rid of them, that they might not have any share with them in the spoil.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Unjust. Hebrew Belial. See Deuteronomy xiii. 13. (Calmet) --- David saluted those who had remained at Besor, to shew that he approved of their conduct, unless we may attribute it to his great clemency. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Then answered all the wicked men; when those two hundred men required or expected a part of the spoil; and they gathered from David’s words and carriage that he intended to give it to them.

Wicked men and men of Belial; so he calls them, for their covetousness, and injustice, and churlishness to their brethren; by which expressions we may judge how heinous and odious those sins are in God’s sight.

Because they went not with us; which was from their impotency; not by choice or design. Herein therefore was their iniquity and unreasonableness, they would punish them for no fault.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

22. All the wicked men — Envious, avaricious, selfish persons, who wished to appropriate all the booty among themselves.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.